Lectionary Notes

Some Notes for the Week of the Eighteenth Sunday after Pentecost

Sunday, 16 October 2011 

Proper 29 Year A

The Notes for last Sunday were delayed because of a technical problem with the Blogger.


The Sentence, based on Philippians 2.15, 16 is the Alleluia verse for this Sunday in the Roman Missal; it has no obvious connection with any of the readings
The Collect is apparently a new composition, which is fouind in many other prayer books. It is in part based on Philippians 3.13-14: Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. See also Psalm 119:32

The Readings

Exodus 33.12-23

or the Lord's abiding presence with His people, which is granted.

Verse 12 gives a hint that the text has been somehow muddled: the saying of the Lord to which Moses refers, ‘I know thee by name’ comes in verse 17.

Verse 22, inMoses, having been told that the Lord will not go with His people, asks for help in leading them to Canaan, which is granted ; then for a knowledge of him who is to help them, and of the Lord's ways, and a sight of His glory, which is granted in the form of a partial revelation ; lastly f a cleft of the rock: This rock has been interpreted allegorically (as for example by St Gregory of Nazianzus and other Church Fathers) as Christ, the Word that was made flesh for us [see the second Thological Oration of St Gregory, http://www.newadvent.org/fathers/310228.htm]. This interpretation underlies the hymn ‘Rock of Ages’ which we will eb singing this Sunday at the 10:30 Eucharist. ‘The Incarnation gives an assured point from which we may observe and study God without being overwhelmed by the greatness of the revelation. The glories of the Divine Nature are tempered for us, as it were, by the Human Life which encompasses us as we look out from it to the Divine. By the Incarnation our field of contemplation is at once restricted and made clear.’

Psalm 99

A hymn of praise to God as king. The refrain, He is the Holy One, in verses 3 and 5, expanded to ‘the Lord our God is the Holy One’ in verse 9, sets the hymns in three parts. The threefold declaration of God’s holiness has been likened to the ‘Holy, holy, holy’ of the Seraphim in Isaiah 6. The effect of the refrain was described thus in an older commentary on the Psalms:

‘First, there is an acknowledgment of the manifestations of Jehovah's kingly might in heaven and upon earth, which makes the world tremble, and is worthy to evoke praise to this exalted Ruler and His mighty name. To this is attached the simple acknowledgment of His holiness. This is then connected with the worship of Jehovah on the steps of His throne, as the King who has established the Theocracy in Israel. Finally, both the place of worship and the object to whom it is due are particularly described, after it had been shown from the history of Israel previous to the establishment of the Monarchy, that God's kingdom is not dependent upon the existence of earthly kings, but is regulated in accordance with a course of action, in harmony with its true nature, both on the part of the Church and on the part of God.’

The Epistle: 1 Thessalonians 1.1-10

The first Letter to the Thessalonians is perhaps the oldest book of the New Testament. Paul, with the aid of Silas (Silvanus) and Timothy, preached at Thessalonica and founded a church there during his second missionary journey (see Acts 17). He was forced to leave the city because of persecution. This letter was written perhaps in the early 50’s from Athens or Corinth. Five sections of this letter are set for reading on Sunday in Year A:

October 16: 1 Thess 1.1-10

                23: 1 Thess 2.1-8

                30: 1 Thess 2.9-13

November 6: 1 Thess 4.13-18

                 13: 1 Thess 5.1-11

The usual course of readings will be interrupted on November 6 for the Solemnity of All Saints; this is in a way unfortunate, for the sense of the next passage is clearer if the whole section is read. For this reason I encourage you to read the whole of the letter this week (it is only four pages).

The reading today is the salutation of the letter (verse 1) and St Paul’s opening prayer of Thanksgiving for the faith of the Thessalonian community (verses 2-10).

It is noteworthy that St Paul’s name is here given without any title; in all the other letters except for 2 Thessalonians he describes himself as Apostle, and often as Servant of Jesus Christ. It has been suggested that in these early letters he had no need to assert his claims. Paul joins Silvanus and Timothy with himself in the greeting, though he was the sole author. Grace and peace join the usual forms of greeting used by Jews and Greeks.

In verses 2-10, Paul thanks God for the graces seen in the Thessalonians They prove that his preaching has not been ineffectual. These people, manifesting joy in spite of persecution, have become a example to others north and south of them, the word of the gospel thus sounding out from Thessalonica in both directions and thus the report of their conversion has come round to the Apostle from Macedonia and Achaia.

Note the mention in verse 3 of the three Christian graces of which Paul writes later in 1 Cor. 13. 1 and elsewhere. In both cases faith comes first, not because it is most important, since in Corinthians love is expressly declared to be the greatest of the three, but doubtless because Paul regards it as coming earlier than the other graces in experience, and in a way as laying the foundation for them. In this verse the graces are associated with their fruits: the Apostle describes himself as remembering the fruits, which are outward signs of the graces, and valued as evidences of their existence. The work, labour, and patience spring from or are characterized by hope, love, and faith.

In verse 5 the literal our Gospel is translated by our message of the gospel: the word gospel as it is used in the Bible never means a book, as for us it means the works of the four Evangelists. It always means preachers’ message, the good news they were proclaiming.

The passage ends with a note of expectation of the coming of the Son from heaven; this prepares us for the retirn of this theme in Chapters 4 and 5.

The Holy Gospel according to St Matthew 22.15-20

A conspiracy: the Pharisees and Herodians combine to ensnare Jesus with the question whether tribute to Caesar is lawful to which Jesus gives an historic reply.

The parallel version of this incident in Luke (12.20-26) states that the chief priests and scribes sent spies to catch Jesus out in his words ‘so as to deliver him up to the authority and jurisdiction of the governor’, that is, get him to declare that the tribute was against the law of God, thus making himself an open rebel against Rome. The question they put showed their political astuteness; if Jesus forbade tribute to Caesar, the Herodians, as the supporters of the existing regime, would condemn him as a traitor; if he recommended the payment, he would offend the Pharisees and the populace. The nationalist cry was, No king but God.

It is interesting that the term used for the tribute in Greek was ‘census’, a Latin word which means a register of the citizens, their property, and so on. Here and in 17.24, where it is paired with ‘tribute’, it seems to mean a poll-tax.

The coin of the tribute was a denarius, which was traditionally translated in English as penny (hence the d of the old English coinage) and is usually explained as a working-man’s daily pay. It was to oppose this taxing of a denarius per head that Judas of Galilee had risen in revolt long before. See Acts 5. 37.

Jesus’s reply to his foes astonished the men of that day, and is still being pondered by human governors in church and state today. What do you think he meant?

Please Note: because I am going away next weekend the Notes may be somewhat limited in scope.

Lectionary Notes

The Fifteenth Sunday after Pentecost

Proper 26, Year A

September 25, ad 2011

Dear Readers, I apologize for the intermittent postings of late; life has been busy. Even more, for some time I was so annoyed with the formatting on Blogger that I simply dreaded the job of taking my notes and making them available. There is a new interface, I believe it is called, that seems to make the job much easier. When I have posted this I will know for certain.

These notes are an revised and expanded version of notes that appeared on this site in 2008.

The Sentence

“My sheep hear my voice, says the Lord; I know them and they follow me” is taken from St John 10.27; the Roman Missal uses the same sentence for this Sunday’s Alleluia verse. The sentence gives no particular emphasis to a theme for the day; rather it invites us to hear the voice of Christ in the Holy Gospel.

The Collect

This Collect is also found in the American Book of Common Prayer on Proper 16, the Sunday nearest August 24. It emphasises that the unity of the Church comes as we are gathered in the Holy Spirit, and suggests that as far as we do not share that unity we will not show forth God’s power among all peoples. 

The Readings

The First Reading: Exodus 17.1-7

We continue to follow the people of Israel as they journey towards their encounter with the Lord at Mount Sinai.

Some things to be noted:

In verse 1 we are told that Israel journeyed “by stages”, that is, from camp to camp. A more detailed narrative is found in Chapter 33 of the Book of Numbers.

The motif of water from the stricken rock is also found in Numbers 20.2-13. In later legend this rock was said to have followed the Israelites on their journeys. St Paul refers to this legend in 1 Corinthians 10.4, where also speaks of the rock as a type of Christ.

Although I am not always happy with the New Revised Standard Version, I must give them credit for using “Israelites” where the literal meaning is “sons” or “children of Israel”. It is generally thought better to avoid “sons” in modern English; and while “children” is inclusive it has other drawbacks. But the ending “–ite” signifies “one belonging to”, and in the plural “the people of” so that “Israelite” avoids the problem of exclusivity while nicely capturing the sense of the original.

Although Psalm 78 is chosen as the reflection on this reading in today’s propers, and the Roman Missal uses selections from Psalm 25, the classic link is to Psalm 95.8-11, which also ties in Numbers 20.1-13 and Numbers 14.33. This is all brought into service of Christian life and faith in the reflection in the third chapter of the Letter to the Hebrews. 

The Psalm

Psalm 78.1-4, 12-16, like Psalms 105, 106, 135, and 136, recites the history of God’s dealings with Israel. 78 puts a particular emphasis on the disobedience and ingratitude of the people. Verses 12-53 record God’s care for his people during the Exodus and the wandering jn the wilderness, and the section chosen for today reflects particularly oin the incident at the Rock of Horeb. 

The Epistle Philippians 2.1-13.

The importance of this passage from the letter to the Philippians appears clearly from the number of times it is read in the three-year lectionary. As well as this Sunday, it is read every year on Passion (Palm) Sunday and on the Feast of the Naming of Jesus (January 1).

Writing from prison, St Paul urges the Christians at Philippi in Macedonia to be of one mind, the mind of Christ, following his way of humility. We are more accustomed to hearing he central part of this reading at Christmastide and Passiontide, for it is the great hymn of Christ’s self- giving in the Incarnation and Passion, and of God’s triumphant Yes! to all he did in the Resurrection and Ascension. When we read it in this season of the “ordinary Sundays” perhaps we can look more at ourselves, seeking to find the humility of spirit without which we can never have true unity with our brothers and sisters in Christ.

As is often pointed out, verses 6 to 11 are considered to be an ancient Christian hymn. The reasons for this are set out in the “Clippings” at the RCL site: 

 http://montreal.anglican.org/comments/apr26l.shtml. 

In the first verse the words translated “any compassion and sympathy” are literally, “any bowels and mercies”. This is our friend σπλάγχνα again, compassion in the very literal sense of feeling the other person’s condition in your guts. In the Elizabethan Book of Homilies, the second part of the ‘Homily against Contention’ comments on this verse:

Who is he that hath any bowels of pity, that will not be moved with these words so pithy? Whose heart is so stony that the sword of these words, which may be more sharp than any two edged sword, may not cut an break asunder? Wherefore, let us endeavour to fulfil St Paul’s joy here in this place, which shall be at length our great joy in another place.

The Holy Gospel Matthew 21.23-32

After last week’s passage, the lectionary jumps from Matthew 20.16 to 21.23, omitting several important passages, especially the Palm Sunday material. The sections omitted are:

20.17-19: The third Prediction of the passion

20.20-28: On personal Ambition: The request of the mother of the Sons of Zebedee

20.29-34: The healing of the Blind Men at Jericho     

21.1-17: Palm Sunday:—

1-11. The Triumphant entry into Jerusalem

12, 13. The Cleansing of the Temple

14-17. The Displeasure of the Priests

21.18-22. The Withering of the Fig Tree.

This reading is in two parts which are both concerned with the response of the religious leaders to John Baptist. Verses 23-27 report the question of the chief priests and elders of the people, who want to know what authority Jesus has for “doing these things”. ‘These things’ apparently refers to  the Cleansing of the Temple which had taken place the day before and implied a claim to be Messiah. Jesus’ response, which poses a question about John Baptist, is precisely about Jesus’ authority because John bore witness to the coming of the Messiah (iii. 11-12), and the implication seems to be, bore witness to Jesus as the Messiah.

The Parable of the two Sons follow in vv. 25-32.

In verse 28, one commentator suggests that the words 'Son, go and work in the vineyard today,' might better be taken as ‘go to-day, work in the vineyard’; which is the word order in the original. He notes that “It is an exceptional work, whose value lies in its being done to-day.” Further, the word meaning ‘Son’ is literally ‘child’ a more affectionate term. In return the son who refuses is brusque, and does not even say ‘Father’ [29], while the other, who speaks obedience, says ‘Sir’, “the attitude of Oriental slavish submissiveness, not of filial love,” in response to his father’s "child”.

I do think that the words “the tax collectors and the prostitutes are going into the kingdom of God ahead of you” deserve to be stressed. I suspect that some people read this correctly but are thinking instead of you. The phrase can in fact, mean go ahead of you in the sense of “lead the way”. It would do no violence to the text to read it as “the tax collectors and prostitutes will lead you into the kingdom.” There’s something to meditate on this week!

From Anderson’s Commentary : go . . . before you. Not "will go," because Jesus is stating a present fact of His experience and observation, not prophesying about entrance into the future kingdom. Hence Matthew does not change the phrase "Kingdom of God," found in his source, into his usual " Kingdom of the Heavens." The meaning is that they are far in advance of you on the way to the kingdom, i.e. far more responsive to God's rule. Before you does not imply that these official leaders of the people are going or will go into the kingdom, though after them. They would, of course, if they repented, and did the will of God. But as things stand, in the race to the kingdom they have lost the place of primacy. They have rejected the call (ver. 32), and the following parable (33 ff.) expresses their judgment.”

You may find more detailed notes at: http://montreal.anglican.org/comments/apr26m.shtml

Calendar Notes

Feria signifies an ordinary weekday.
FAS is For All the Saints:  Prayers and Readings for Saints’ Days, which may be purchased at the ABC or found on-line at  http://www.anglican.ca/resources/liturgicaltextsonline/
Anglican Cycle of Prayer: for more information, see http://www.anglicancommunion.org/acp/index.cfm

September

25        Sunday        The Fifteenth Sunday after Pentecost           

In the Anglican Communion we remember the Diocese of Southern Virginia - The Rt Revd Herman Hollerith (Province III, USA)

In our own Diocese we remember Tecumseth Deanery and its parishes

26           Monday         Commemoration of Lancelot Andrewes, Bishop of Winchester, 1626

“Lancelot Andrewes was a scholarly bishop of Winchester who died in 1626, and we remember him today because his legacy of preaching and devotion is one of the touchstones of our Anglican tradition.” FAS p. 292

In the Anglican Communion we remember the Diocese of Southwark - The Rt Revd Christopher Thomas Chessun, bishop;  Southwark - Croydon - Vacant ; Southwark - Kingston-upon-Thames - The Rt Revd Richard Ian Cheetham;  Southwark - Woolwich – Vacant (Province of Canterbury, England)

                In Our own Diocese we remember St. Thomas, Huron St 

27           Tuesday       Commemoration of  Sergius, Abbot of Holy Trinity, Moscow, 1392

(Transferred from Sunday) “Today we remember Sergius, a Russian monk of the fourteenth century who, even before his death in 1392, was regarded by the Russian people as their national saint. FAS p 290

In the Anglican Communion we remember the Diocese of Southwell & Nottingham - The Rt Revd Paul Roger Butler;  Southwell - Sherwood - The Rt Revd Anthony Porter (Province of York, England.

In our own Diocese we remember St. Andrew, Alliston 

28           Wednesday   Feria; Eve of Michaelmas

In the Anglican Communion we remember the Diocese of Southwestern Virginia - The Rt Revd Frank Neff Powell (Province III, USA)

In our own Diocese we remember St. David, Everett

29           Thursday   Saint Michael and All Angels HD

“Today we celebrate those mysterious beings which Scripture calls “angels,” a name which comes from the Greek word for ‘messengers’.” FAS  p. 294. See also the note in Chambers’ Book of Days for September 29^th: http://www.thebookofdays.com/months/sept/29.htm

The Golden Legend tells of many apparitions of the Archangel Michael, of which the most famous and probably most remembered on his day is the third:
"The third apparition happed in the time of Gregory the pope. For when the said pope had established the litanies for the pestilence that was that time, and prayed devoutly for the people, he saw upon the castle which was said sometime: The memory of Adrian, the angel of God, which wiped and made clean a bloody sword, and put it into a sheath. And thereby he understood that his prayers were heard. Then he did do make there a church in the honour of Saint Michael, and that castle is yet named the Castle Angel."

In the Anglican Communion we remember the Diocese of Spokane - The Rt Revd James Edward Waggoner (Province VIII, USA)

In our own Diocese we remember the Parish of the Evangelists, Tottenham

30           Friday            Memorial of Jerome, Teacher of the Faith, 420

“Jerome was a fourth-century monk who produced the standard Latin version of Scriptures known as the Vulgate and by his own commentaries on the text had a lasting influence on the Church’s interpretation of the Bible.” FAS p. 296

In the Anglican Communion we remember the Diocese of Springfield - The Rt Revd Daniel Hayden Martins (Province V, USA)

In our own Diocese we remember St. John, Cookstown

October

1              Saturday         Feria

                In the Anglican Communion we remember the Diocese of St Albans - The Rt Revd Alan Gregory Clayton Smith

St Albans - Bedford - The Rt Revd Richard Neil Inwood;  St Albans - Hertford - The Rt Revd Paul Bayes (in the Province of Canterbury, England)

In our own Diocese we remember St. John Caledon (formerly Mono) 

2          Sunday        The Sixteenth Sunday after Pentecost

In the Anglican Communion we remember the Diocese of St Asaph - The Rt Revd Gregory Cameron (The Church in Wales)

In our diocesan Cycle of Prayer we remember The Ecclesiastical Province of Ontario

Lectionary Notes

Some Notes for the Twelfth Sunday after Pentecost
The Sunday between 4 and 10 September
Proper 23 in Year A

The Collect for this Sunday in the BAS was the one appointed for the Sunday Next before Advent in the Prayer Book, which in turn is a version of the ancient Latin Collect. Since in the new lectionary, the Sunday before Advent is kept as the Reign of Christ it is good that this Collect has been retained on a different day. Other Churches of the Anglican

Communion have done the same in different ways. See http://en.wikipedia.org/wiki/Stir-up_Sunday

Some of the notes on the readings have appeared in earlier postings, but the whole has been largely re-written.

THE READINGS
Exodus 12.1–14

This is the account of the institution of the Feast of Passover, which God commanded the people of Israel to keep as an everlasting memorial of the delivery from bondage in Egypt. The feast is called “the Passover of the Lord” because the Lord passed over the land of Egypt in judgement (verse 12), but passed over the houses where the Israelites were, which were marked with the blood of the Passover lamb (verses 7, 13). The first Passover meal was, as it were, the “last supper” of Israel in Egypt, as can be seen in the words about eating the meal in haste (verse 11). The whole of the Exodus celebrated in the Passover is seen in Christian tradition as a type or foreshadowing of the death and resurrection of Christ, the true Paschal Lamb. This is why we read this passage on Maundy Thursday. We read it today as one of the highlights in the story of the Exodus. Much has been passed over since last week’s reading (Chapter 3), and should be read in order to know the whole story.
The word ‘passover’ translates the Hebrew pesach, which is from a verb meaning ‘to pass over, spring over’. An old Hebrew commentary on this passage says, “The sacrifice is called פֶּסַח (pesach) because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved.” In the Greek translation of the Hebrew Scriptures and in Christian writings, pesach became pascha, which in turn became the name for Easter in many languages. Pascha is surprisingly similar to the Greek word for ‘suffering’ (paschein).
It seems unnecessary to comment here on all the technical instructions for the passover

The Psalm

Psalm 149, is one of the “Hallelujah Psalms”. “Hallelujah” (alleluia is simply a form of the word more euphonious in Latin and Greek) is a Hebrew word meaning “Praise the Lord”. This is a liturgical song, inviting the congregation of the faithful to praise. The New Oxford Annotated Bible suggests that it was a hymn meant to accompany a festival dance [verse 3], of an apparently war-like character [verses 6-9]. The psalms chosen for the lectionary usually seem to reflect on the first reading: here the judgement on the nations reflects the final plague sent by the Lord against Egypt. One might also note, however, a link between the “binding of the kings in chains” and the promise of the Lord Jesus to his disciples that what they “bind” on earth will be bound in heaven. See also the notes on this Psalm at the RCL site:
http://montreal.anglican.org/comments/apr23l.shtm

The Epistle: Romans 13.8–14
Importance of Love for One’s Neighbour

Our reading from the Letter to the Romans jumps over the opening seven verses of Chapter 13, a very important passage which speaks of the relation Christians ought to have to the civil government of the country in which they live. In particular there are assumptions about the duty to pay taxes which should not be ingored. These verses are not read in Church, but it would be helpful to read them over before looking at the passage we will be reading.
After making it clear that we are to pay everything that we owe, St Paul begins the next section by reminding us of the one debt that is never paid: “Owe no one anything, except to love one another: for he who loves his neighbour, has fulfilled the law”. Love of neighbour is not a favour we grant and could as well withhold, but is a debt we owe—to God. This might be a surprise to some; in fact it is another element of the Christian life which involves being “transformed by the renewal of our minds”. On the words that love fulfills the law, see Mark 12.31; James. 2.8 John 13.34; 1 John 4.11; Col 3.14;1 Tim 1.5; 1 Corinthians 13. St Paul is here commenting on the words of Jesus, who in turn quoted Leviticus 19.18.
If love is the fulfilling of the law it is the foundation of all Christian conduct. The urgency for Christians to conduct themselves is all the greater because of the imminence of Christ’s coming. Though the time seems to have stretched, the urgency of our calling is no less. We may not know the time [kairos] of Christ’s coming, but we know very well that it is high time to act in love, and follow all these words of St Paul.

The Holy Gospel: Matthew 18.15–20

Much important material between last week’s Gospel reading and this week’s is omitted from the Sunday readings. Passages that are read at other times or read in parallel version are noted:
XVII. 1-8. The Transfiguration. Read on the Last Sunday after Epiphany or Lent 2
XVII. 9-13. Conversation On The Descent.
XVII. 14-21. The Epileptic Boy.
XVII. 22, 23. Second Announcement Of The Passion. The parallel, Mark 9:30-32 is read on Proper 25, Year B
XVII. 24-27. The Temple Tax.
XVIII. 1-4. Jesus On Personal Ambition. The parallel, Mark 9:33-37 is read on Proper 25 ,Year B
XVIII. 5-9. Considerate Behaviour Towards Little Ones. The parallel, Mark 9:38-50 is read on Proper 26, YearB
XVIII. 10-14. The Preciousness Of The Individual. Partly paralleled in Luke 15:1-10, read on Proper 24, Year C

This teaching on disputes that arise between Christians is found only in St Matthew, except for an echo in one verse of St Luke: Take heed to yourselves; if you brother sins, rebuke him, and if he repents, forgive him (Luke 17.3). A sizeable body of opinion holds that this passage reflects the later experience and condition of the Christian community rather than the original words of Jesus. Indeed, the passage seems to assume a more established community even if we understand “church” as a local group of believers, as some do.
Some Christians, particularly at the time of the Reformation, have taken this passage as a prescriptive regulation for Church discipline. It is one of the scriptural foundations of the practice of excommunication.
The rule is obviously good, for first one is to try and settle the matter privately, and only when that has failed, to involve other Christians. In verse 15 ‘point out the fault’ could be given with more strength, "convince him of his fault," i.e. get him to acknowledge the wrong. The teaching on reconciliation continues in next week’s reading : the whole shows us that it is a duty for both the offender and the one offended.The need for witnesses (verse 16) is founded on Deuteronomy 19:15, but the Lord Jesus seems to have reduced the minimum requirement to one witness in addition to the plaintiff.
We cannot stress too much that the goal is the reclamation of the sinner, rather than punishment: if he listens to you you have won him. This commends the translation “convince” in verse 15: unless one acknowledges one’s fault there is no real reconciliation, but only giving in resentfully.
The passage concludes with a guarantee, the assurance, so to speak, that the decisions of the church have the authority of heaven. Here the words that were spoken to Simon Peter are now addressed to all the disciples.
This passage needs to be read and understood in context, for its context is forgiveness and reconciliation, as the Gospel Acclamation reminds us. It immediately follows the parable of the Lost Sheep (18.10-14) and is itself followed immediately by Peter’s question of how many times he must forgive his brother, to which Jesus says “Seventy times seven” (18.21-22). This in turn is followed by the parable of the Unforgiving Servant (18.23-end). This context should make Christians cautious, thoughtful, and prayerful in applying the rules of 18.15-17.
A further consideration how we are to take the words let him be to you as a Gentile and a tax collector, which is generally taken to mean “an unworthy outsider”, one fit to be expelled from the Church. This interpretation is hard to deny. But as we think about these words, let us simply consider how the Lord Jesus himself treated Gentiles and tax collectors.

CALENDAR
September

Feria signifies an ordinary weekday.
FAS is For All the Saints: Prayers and Readings for Saints’ Days, which may be purchased at the ABC or found on-line at http://www.anglican.ca/resources/liturgicaltextsonline/
ACP: Anglican Cycle of Prayer.

1 Thursday: Feria [in BCP, Giles, Abbot in Provence, c. 720]
Pray for the parish of St. George, Haliburton
ACP Saskatchewan (Rupert's Land, Canada) The Rt Revd Michael William Hawkins; Saskatoon (Rupert's Land, Canada) The Rt Revd David Irving
Have an oyster! This day is traditionally counted as the beginning of the oyster season, the eight months containing the letter R in which it was thought safe to eat oysters. However, the legal opening of the oyster season in Britain was August 5th. He was a bold man that first eat an oyster. ~ Jonathan Swift

2 Friday: Memorial of The Martyrs of New Guinea, 1942

When Japanese forces invaded New Guinea in 1942, a number of Anglican missionaries decided to stay with their people for as long as possible, despite orders for white people to evacuate the island. Their faithfulness resulted in martyrdom. See FAS p. 266
Pray for the parish of St. James, Fenelon Falls
ACP: Sebei - (Uganda) The Rt Revd Augustine Joe Arapyona Salimo
On this day in 1666 began the Great Fire of London

3 Saturday: Memorial of Gregory the Great, Bishop of Rome, 604

Gregory the Great was Bishop of Rome from 590 to 604, a time of great danger and uncertainty, and in which the leaders of the Church had to take care for civil government and social welfare. Gregory is particulalry remembered for sending Augustine of Canterbury to preach the gospel among the heathen English. See FAS p. 268
Pray for the parish of St. James, Kinmount
ACP Sekondi - (West Africa) The Rt Revd John Kwamina Otoo

4 Sunday: The Twelfth Sunday after Pentecost
Pray for Volunteer Workers in Diocesan Ministry
ACP The Rt Revd Paul Keun-Sang Kim Presiding Bishop of the Anglican Church of Korea & Bishop of Seoul

5 Monday: Commemoration of First Anglican Eucharist in Canada, 1578; Labour Day
Robert Wolfall, a priest of the Church of England, was among the company of Martin Frobisher’s expedition to the canadian Arctic in 1568. On Sunday, September third, Wolfall preached and celebrated communion on the shore of Baffin Island, the first Anglican Eucharist in what is now Canada. FAS, p. 270.
Pray for Couchiching Jubilee House, Orillia (FaithWorks)
ACP Seychelles - (Indian Ocean) The Rt Revd James Richard Wong Yin Song

6 Tuesday: Feria
Pray for the parish of St. John, Dunsford
ACP Sheffield - (York, England) The Rt Revd Steven Croft; Sheffield - Doncaster - (York,
England) The Rt Revd Cyril Guy Ashton

7 Wednesday: Feria
Pray for the parish of St. John, Irondale
ACP Shinyanga - (Tanzania) The Rt Revd Charles Kija Ngusa

8 Thursday: Memorial of The Nativity of the Blessed Virgin Mary

'The legend of the nativity of the Blessed Virgin Mary … bears witness to a deeper truth of faith — that Mary herself was the daughter of Israel’s hope and the child whose own offspring would fulfill the longing of the whole family of creation’ ; see FAS, p. 272.
Pray for the parish of St. John, Rosedale
ACP Shyira - (Rwanda) The Rt Revd Laurent Mbanda

9 Friday: Feria
Pray for the parish of St. Luke, Burnt River
ACP Shyogwe - (Rwanda) The Rt Revd Jered Kalimba
On this day in 1513 an English army defeated the Scots at Flodden Field, a disaster for the Scots commemorated in the famous lament The Flowers of the Forest.

10 Saturday: Memorial of Edmund James Peck, Missionary to the Inuit, 1924 Edmund Peck spent almost forty years in mission in the Eastern Arctic where he ‘built the Anglican Church … not only spiritually by his preaching but also physically with his own hands. See FAS, p. 274
Pray for the parish of St. Margaret, Wilberforce
ACP Sialkot - (Pakistan) The Rt Revd Samuel Sant Masih Pervaiz

11 Sunday: The Thirteenth Sunday after Pentecost

Pray for The Bridge Prison Ministry, Brampton (FaithWorks)
ACP Sittwe - (Myanmar) The Rt Revd Dr James Min Deng

Lectionary Notes

Some Notes for the Eleventh Sunday after Pentecost
The Sunday between 28 August and 3 September
Proper 22 Year A

Here we go again!
Dear Friends: Thank you for your patience while I took a Summer Break from preparing these weekly notes. I wish I could say it had been a holiday.
I was pleased to discover this week that I published a set of notes on this week’s reading in 2008; I have revised them here.

The Collect for this Sunday is adapted from the Prayer Book Collect for the Seventh Sunday after Trinity, used since the First Prayer Book of 1549 :
LORD of all power and might, Who art the Author and Giver of all good things; Graft in our hearts the love of Thy Name, increase in us true religion, nourish us with all goodness, and of Thy great mercy keep us in the same ; through Jesus Christ our Lord. Amen.
It was in turn translated and adapted from the ancient Latin Collect for the same Sunday. It is interesting to compare the English version of the same Collect in the New St Joseph Sunday Missal:
Almighty God, every good thing comes from you. Fill our hearts with love for you, increase our faith, and by your constant care protect the good you have given us. we ask this through Jesus Christ, your Son …
The difference between 'graft in our hearts the love of your Name' in the Anglican and 'fill our hearts with love for you' in the Roman Catholic version seems to arise from the interpretation of the original, ínsere pectóribus nostris tui nóminis amórem. In Latin there are two almost identical verbs insero, one {insero, inserere. inserevi, inseritum], meaning 'to graft', the other [insero, -ere, -ui, -tum] meaning 'to let in, insert'. The present imperative singular of both is insere. In the first English Prayer Book this was taken as 'graft', which, according to J. H. Blunt (Annotated Book of Common Prayer, new edition, 1892), was suggested by the good and evil fruit' contained in the Epistle for Trinity VII, Romans 6.19-23.

Readings
Exodus 3.1–15
In Midian the God of Abraham, Isaac, and Jacob reveals himself to Moses and summons him to the work of delivering Israel from Egypt.
Moses, who had been raised by Pharaoh’s daughter [Exodus 2.1-10] has fled from Egypt because it was discovered he had slain an Egyptian task-master for beating a Hebrew slave [2.11-15]. He fled to Midian, where he married Zipporah, daughter of the priest Jethro. Jethro is elsewhere (Exodus 2:16-19 and Numbers 10:29) called Reuel, but some suggest that is his father’s name; in Judges 4.11 he is called Hobab. The confusion over his name does not affect today’s passage. The Midianites were a people related to the Israelites (see Gen 25.2), who at this time appear to have lived in the north of the Sinai Peninsula.
Meanwhile, the Pharaoh (probably Seti I) died, and “the people of Israel groaned under their bondage and cried out for help”. In Midian God revealed himself to Moses and called him to be his agent for the deliverance of Israel. We hear the first part of the narrative in today’s reading.
The call of Moses is also a revelation of the Lord God as one who cares for his people and hears their cry of anguish. The revelation itself is a miracle both because the bush that burns and is not consumed causes Moses to wonder, since it is outside the known powers of nature and because it is clearly God’s direct action. But how do we imagine this event? Does God speak aloud, actually moving the air and acting on Moses’ ear-drums? Or is the voice that Moses hears an inner one? There is no way to know, but however we think of it, we must decide whether we believe that God did act.
The first verse of this passage is a good example of why comments have to be selective!
v. 1: . beyond the wilderness: is literally ‘behind the wilderness’ or ‘at the backside of the wilderness’ (KJV); although the RCL commentary suggests that this is ‘a mysterious place like the deep in the forest of fairy tales’ the RSV ‘west side of the wilderness’ seems more likely. The Hebrew preposition ‘achar, ‘behind’ is often used to mean ‘West’, as in Judges 18.12; in a common way of speaking, the East was always 'in front' (Genesis 4.16), the North on 'the left' (Ez. xvi. 46), the South on 'the right' (1 S. xxiii. 19). Other suggestions are “after the free pastureland” and “the edge of the desert”. Horeb The mountain of God is called both Horeb or Sinai; Horeb seems to reflect a later tradition. Whatever its name, the precise location of the holy mountain is not known, although tradition places it at Jebel Musa or Mount Catharine in the south of the Sinai.
v.2. the angel of the Lord, as in Genesis 16.7, is not a subordinate spirit but the Lord himself manifested to Moses. (see Genesis 16.13). The bush may have been a thorn-bush or bramble-bush; another suggestion is a blackberry (I will avoid a pretty obvious joke). Since this is a miraculous event, there is no need to be too concerned about what sort of a bush it was. Note that the Hebrew word for bush, seneh’; is possibly a play on the word Sina, sē•nah'•ē;.
v. 4. When the Lord calls from the bush Moses answers “Here am I”. In the Septuagint Greek text, however, what Moses says is τί ἐστι; (ti esti?), “What is it?” In some ways this seems to me a more natural response!
vv 6-10. The Lord declares to Moses that he has seen the suffering of his people and heard their cries, and has come down to free them and lead them into that good land he had promised their ancestors. He will send Moses to Pharaoh to lead the people out of Egypt.
v 11. Moses is reluctant to obey. Like Gideon (Judges 6.11-22) and Jeremiah (Jeremiah 1.4-10) he raises objections to God’s call. In 3.11-4.17 Moses makes four excuses; this reading includes only the first two: “who am I to do this?” (3.11), to which God replies, “I will be with you”, and “the people will ask the name of the God who sent me” (3.13), to which God replies by solemnly declaring his name.
v. 14. Note that the Lord’s reply, I am who I am, can be translated in different ways: the NRSV offers I AM WHAT I AM and I WILL BE WHAT I WILL BE. The Greek version, ἐγώ εἰμι ὁ ὤν (egō eimi ho ōn), can mean something like I am he who is, which has serious theological implications (see Eric Mascall, He Who Is, esp. pp 5, 10, 13; Existence and Analogy, pp 10-13).
v. 15. The divine Name, YHWH, is not pronounced under any circumstances in Jewish tradition. Four things may be noted here. Instead of YHWH, the Hebrew word Adonai, Lord, or Elohim, God, was pronounced instead. The vowel-signs for these words were added to the YHWH to ensure the proper word was pronounced. In fact, the proper vowels are not precisely known; the form Yahweh is an approximation
Second, it is from reading it with the “wrong” vowels that gave rise to the name Jehovah, which does not represent any form of the name used in Hebrew.
Third, the Jewish practice has for the most part always been followed by Christians: in the Septuagint, the Greek version of the Hebrew Scriptures, the word Κύριος (Kyrios) was used to render the divine name; Dominus was likewise used in Latin: both mean Lord. In English versions the convention has grown to represent the divine Name by “The LORD”, written in small capitals. The Vatican has recently (and rightly) reaffirmed the rule that the name YHWH is not pronounced in worship. Finally, when we understand this background of the word Lord as a rendering of the divine Name, we can see the true implications of such New Testament expressions as “Jesus is Lord”.
The Psalm 105.1-6, 23-26, 45c.
Psalm 105 tells in verse the story of God’s mighty acts of salvation; compare Psalm 78. Verses 23-26 commemorate the sufferings of Israel in Egypt and the call of Moses. “Ham” is a poetic name for Egypt: see Genesis 10.6.

The Epistle. Romans 12.9-21.
St Paul exhorts his readers to the good Christian life. As a statement of the “law of love”, this passage should be read along with Chapter 13 of 1 Corinthians. The most difficult part of this teaching is the absolute prohibition of vengeance in verse 19. Only when we have truly ceased to “conform to this world” and have been “transformed by the renewal of mind” (12.2; see last week’s reading) will the instinct to avenge and justify oneself be rooted out.
It might seem that the teaching in verse 20, that you ought to assist your enemy in need and thereby “heap burning coals on his head” spoils the whole thing by turning an act of love into revenge! In fact, it means that acts of kindness bring the enemy to shame (embarrassment is often accompanied by redness and a rise in temperature) and, it is to be hoped, to repentance.

The Holy Gospel, Matthew 16.21-28
Immediately after St Peter’s confession of him as Christ, the Son of the Living God, Jesus for the first time tells his disciples of the path of suffering before him. It is as if he said to them, You have confessed that I am Messiah; now learn what it means to be Messiah. We note that the Gospel says not that he began to tell them but to show them. the sense is made known, but we should not miss the visual quality of ‘show’ that comes again at the end of the passage. He says that he must suffer at Jerusalem, the city where the prophets were put to death; see Matthew 23.29-39. Although the scriptures of the Old Testament mention only one such death (Zechariah son of Jehoiada; see 2 Chronicles 24.20-22), others were recorded in legend.
Peter could not accept the idea that the Messiah should suffer. He takes Jesus and begins to rebukes him, as if saying, “Ah, Master, don’t say that!”. It should be noted that Luke 9 omits Peter’s rebuke and the sequel. Jesus’ reply needs to be read carefully.
He turned and said to Peter. Matthew seems to mean that Jesus turned to Peter and said to Peter. However, in Mark it is turning and seeing his disciples he rebuked Peter.
Get behind me, Satan! seems to mean “begone from me”, but it was often taken by the early Fathers to mean “Come after me”. We should note that the expression here translated “get behind me”, also appears in verse 24 as “after me” (come after me). With this in mind, we might not be surprised at St Hilary’s comment:
The Lord, knowing the suggestion of the craft of the devil, says to Peter, Get you behind me; that is, that he should follow the example of His passion; but to him by whom this expression was suggested, He turns and says, Satan, you are an offense to me. For we cannot suppose that the name of Satan, and the sin of being an offense, would be imputed to Peter after those so-great declarations of blessedness and power that had been granted him.
Again, Origen wrote on this passage:
Yet the words in which Peter and those in which Satan are rebuked, are not, as is commonly thought, the same; to Peter it is said, Get you behind me, Satan; that is, follow me, you that are contrary to my will; to the Devil it is said, Go your way, Satan, understanding not 'behind me,' but 'into everlasting fire.' He said therefore to Peter, Get you behind me, as to one who through ignorance was ceasing to walk after Christ. And He called him Satan, as one, who through ignorance had somewhat contrary to God. But he is blessed to whom Christ turns, even though He turn in order to rebuke him
Peter’s words seemed to be a continuation of Satan’s temptation of Jesus in the desert: see Matthew 4:10 and Luke 4:8.
Note that there is a parallel between the stumbling block in verse 23 and the Lord’s words about the rock in last week’s reading. The Rock (ver. 18) is now a rock of offence (cf. Isa. viii. 14), a rock in the straight path on which one may stumble and be thrown out of the way. After the sudden revelation ‘from heaven’ the unguarded soul of Peter was now occupied by another spirit. He wished for an earthly Messiah who would not suffer or die: his mind was set not on divine things, but on human. The verb translated as setting your mind is the same used by St Paul in Phil 2.5, ‘Have this mind in you which was also in Christ Jesus’ — where also in verse 8 … he speaks of his ‘becoming obedient even unto the death of the cross. We find this verb in today’s reading from Romans, as well: the phrase translated there as “do not be haughty” is literally “Mind not high things”.
In the second part of the reading (verse 24-28), Jesus tells his disciples that those who would follow him must deny themselves and take up the cross to follow him. In the Roman world, the word “crucify” had come to be a general word for suffering or torture, as is found in secular literature of the time, and in our English word “excruciate”. One condemned to die on the cross carried it, or at least the cross-beam, to the place of execution. “Jesus sees that acceptance of his message with its promise also may bring destruction. Only those who in faith accept the threat of destruction will find life. See also Matthew 5:11-12; 10:38-39; Mark 10:29-31; Luke 14:27; 17:33; John 12:25” [NOAB].
Life; the Greek word is ψυχὴ, psychē; the Authorized version had “soul”. Here it means life not in the sense of physical existence but the higher or spiritual life, the real self. The question for what one would sell one’s soul calls to mind the legend of Faust, who made a pretty shoddy deal for his. Again, Jesus had been tempted to ‘gain the whole world (Matt 4.9) but he preferred the kingdom of heaven: ‘the world’ he left to Caesar (Matt 22.21).
One’s life might be a trifle, worth casting off for the rewards that the world can offer, if this world was everything; but it is not. The Son of man comes to bring the Father’s rewards, which are true life, forgiveness, love and joy.
This Gospel passage can be read well along with the passages from Romans we read last week and this. To deny self is an essential part of being transformed in mind (Romans 12.2). Furthermore, although the Lord’s call to take up one’s cross tell us of suffering imposed on us for our choice to follow Christ, they also speak of the death that is involved in turning away from passions and habits of the old life. Few things can be worse than denying oneself the pleasures of vengeance, of getting one’s own; which is why it is so hard to give it up. To learn to bless those who persecute, and not curse, even in the depths of your heart is part of following our Lord.
In the final words of the passage, Jesus declares that some who are standing with him will not taste death until they see the Son of man coming in his glory. Some interpret this to mean the Transfiguration, which is related in the following chapter. Others, noting that in the parallel passage in Mark (9.1) it is “before they see that the kingdom of God has come in power”, take it as referring to the coming of the Spirit on the Day Pentecost (Acts 2).

God willing, the Calendar Notes will resume in September.

Lectionary notes

SOME NOTES FOR THE SUNDAY BETWEEN 26 JUNE AND 2 JULY
(Proper 13 Year A)
The Second Sunday after Pentecost
26 June 2011

Once again, I have been caught short this week and the notes are not as complete as I might like, but as half a loaf is better than no bread, here goes.

Neither the Sentence nor the Collect seems to have any particular connection to the readings appointed in Year A. The 8:30 congregation will notice that we also use the Collect for the Feast of the Nativioty of St John Baptist, since by the rules of the old Calendar that day is kept with an Octave and Commemorated on the Sunday.

The Readings

On the Second Sunday after Pentecost the lectionary resumes the sequence of readings that was interrupted through Lent and Easter. In fact we resume a sequence of readings already in progress.

Genesis 22.1–14: God Tests Abraham

I. 1-8. Abraham’s willing preparation for the sacrifice.
In the story of Abraham (Genesis 11.27-25.18), rabbinic tradition recognized ten trials and seven blessings (for a list of the trials and blessings, see NJBC 2:18). The call to sacrifice his son Isaac was the last and greatest of the trials, and is followed by a renewal of the promises (see 22.16-18). It is, above all, a story of trust and faith.
1-3: Abraham is told by God to offer Isaac in sacrifice.
1. After these things is a conventional introduction to a new section. Chapter 21 ends with the account of Abraham’s dealings with King Abimelech (21.22-34) and the notice that Abraham ‘sojourned many days in the land of the Philistines’. Tested, that is put under trial to see whether he would obey in faith (12.4; compare Heb 11.17-19). Here I am is a statement of complete availability.
2. Your only son is not literally accurate; Isaac is his only son by Sarah, but he will have other sons. The sense here is beloved, and is meant to emphasize the greatness of the sacrifice, as if to say that God knows right well how much He asks. This is particualry poignant when the passage is read at the Great Vigil of Easter and we rememkber that God does indeed know. The mountain in the land of Moriah is idenitifed in 2 Chronicles 3.1 and later tradition as the Temple mountain in Jerusalem. Scholars are not certain of the accuracy of this identification. More interesting is the fact that the name Moriah is from the Hebrew verb ra’a, ‘to see’, a word on which there is some important play in this passage
3. Abraham obeys immediately and without comment (contrast his response in Genesis 18) we are told nothing of his inner emotions, but left to infer them.
4-8: Abraham and Isaac journey to the place.
4. The third day may be a conventional description of a short journey.
5. Boy translates a word that could mean anything from a small child to a young man and also meant ‘servant’. The story does not give us any chronology from which to guess Isaac’s age.
6. That Isaac bore the wood for the burnt offering is a prefiguring of Christ carrying his cross. Note how “the two of them walked on together” is repeated in verse 8.
7-8. Skinner noted many years ago: “The pathos of this dialogue is inimitable : the artless curiosity of the child, the irrepressible affection of the father, and the stern ambiguity of his reply, can hardly be read without tears.” In Abraham’s answer “God himself will provide the lamb” (8), we meet the verb ra’a, to see, once again. As the NJBC notes, he is not trying to decieve Isaac; this is “evidence of Abraham’s handing everything over to God.
II. 9-14: God sees to the Sacrifice
9-10: The preparation for the sacrifice is described in detail.
11. Suddenly the angel of the Lord intervenes to stop the sacrifice. We know from the very first verse—though Abraham did not—this this was only a test, and that God did not change his mind. The repetition, Abraham, Abraham, expresses urgency ; as 46.2, Ex 3.4, and 1 Sam 3.16. Note that Abraham once again replies with complete obedience: Here I am.
12. Now I know: the essence of the sacrifice was the willingness and readiness to give all.
13. Abraham sees (that verb again) a ram and takes it to offer in place of Isaac. Horrifying as it may be to us, infant sacrifice was common in ancient Canaan and Phoenicia, and in Phoenecian colonies such as Carthage. By its condemnation of the practice the OT shows that it was even done in Israe; (2 Kings 16.3’; Micah 6.7). In the Law, the first-born belonged to the Lord, but was to be ‘redeemed’ rather than sacrificed (Exodus 13; 34). Here we have the first such redemption of a child. See also Luke 2.23-24.
14. The passage concludes with the naming of the place, Jehovahjireh, which means, The Lord will provide, a further play on ra’a. The meaning of the saying "On the mount of the LORD it shall be provided" is not certain: other possibilities are “'In the mount where the LORD is seen” and “In the mount of the LORD it shall be seen”

Psalm 13
Usquequo, Domine

This Psalm is identified as a prayer for deliverance from personal enemies.
1-2: The Psalmist’s complaint: he is sick, and aparently in danger of death.
3-4: He prays for help lest because of his trouble his enemies take heart, rejoice, and triumph over him.
5. His trust in the Lord.
6. A promise of praise to the Lord.

The Epistle: Romans 6.12-23

The overarching aim of Chapter 6 of Romans appears to be a defense against the charge that Paul’s message of free salvation in Christ was really a message of lawlessness. The opening verse states the objection: What shall we say then? Are we to continue in sin that grace may abound?This objection is restated in verse 15 (see also 3.8). In 15-23 Paul gives the answer: Free forgiveness? What does that mean? Freedom to sin? Far from it. That would be a return to the old slavery. Christians have been rescued from the slavery of Sin, and have become the slaves of God. As their slave-service of Sin led to death, so their service of God leads to holiness, and, in the end, to eternal life. For the wages of Sin is death, but the gracious gift of God is eternal life in Christ Jesus.
Because our baptism into Christ is a baptism into his death (verse 3) and a raising to new life, we are now to live ‘as those who have been brought from death to life’, no longer slaves to sin, but servants of God. To ‘present ourselves to God’ means to put ourselves at his disposal: like Abraham in the first reading, we are to say “Here I am” when God calls.
Verse 14 is a word of encouragement. The thought is, that, if Christians were still under the Law of Moses, they would still be under the power of Sin, for the Law, instead of bringing with it helps for its fulfilment, was nothing but a cold, and challenging, and threatening set of commands and prohibitions. But in the new economy grace is given so abundantly that God's will is gladly fulfilled. The contrast is sometimes put thus : the Law" said "Thou shalt," and only multiplied sin : Grace says, "Thou canst," and gives strength for the victory over Sin. Thus it is that the freedom of grace is not lawlessness, but the power of righteousness.

The Holy Gospel: Matthew 10.40-42

On the Sundays after Pentecost, the Gospel passages follow in sequence. Matthew 10.24-39 is appointed for the Gospel on the Sunday between 19 and 25 June (Proper 12), but was not read last week because it was Trinity Sunday. It is helpful to set this short passage in context. Chapter 10 of Matthew contains the second great discourse of this Gospel, the Lord’s commissioning and instruction of the Twelve Apostles for their Mission. Like the Sermon on the Mount, it was compiled by the Gospel-writer; several of the sayings appear in different contexts in the Gospels according to Mark an Luke.
40. This saying shows both the honour and the responsibility of the Christian’s mission. Compare Luke 10.16, John 13.20. for Jesus’ self-identification with his disciples see also Acts 9.4
42. Compare Mark 9.41, Matthew25.35-40. Little ones refers to the disciples of Jesus: see 18.6. Mark 10.24; Matthew 11.25. A cup of cold water: in a dry season this would be the most valuable of gifts.

Calendar

26 b The Second Sunday after Pentecost
27 c
28 d Irenaeus, Bishop of Lyons, c. 202 Mem
29 e Saint Peter and Saint Paul, Apostles HD
30 f

July

1 g The Anniversary of Confederation, 1867: Statutory Holiday2 A
3 b The Third Sunday after Pentecost

Lectionary Notes

We apologize for the missing notes recently, and can only plead that they weren't very good. So here we are again.

SOME NOTES FOR THE DAY OF PENTECOST, YEAR A
12 JUNE 2011

The name “Pentecost” is from the Greek word meaning ‘fiftieth’ and was applied in translation of the Hebrew to the feat of Weeks which fell on the fiftieth day after Passover.

The Collect is apparently new, and if so is one of the happier compositions in the BAS, managing to capture most of the themes of Pentecost in one sentence.

The Readings
Numbers 11.24–30

In the wilderness after their deliverance from Egypt and the giving of the law at Sinai, some of the people of Israel have been complaining to Moses about their misfortunes (11.1), and even though the Lord’s anger is kindled, they go on complaining and asking fro the food they enjoyed in Egypt (11.4-6): manna was God-given, nutritious and versatile, but it gets monotonous. The discontent grows until Moses himself complains about the people God has given him to look after “as a nurse carries a sucking child”, v. 12). He cannot carry on alone, better to die than continue in this misery (v. 14-15).
God tells him to gather seventy of the elders and bring them out to the tent of meeting, which was outside the camp (see Exodus 33.7), where God will put on them some of the spirit that is on Moses so that they can share his burden. (vv. 16-17). Further God tells Moses to promise meat to the people, so much that they will be sick of it (18-23). It is at this point that our reading begins.
25 the cloud symbolizes the presence of the Lord. they prophesied: what is to be understood here is not the formal, poetic prophesy we read in a book such as Isaiah, but an ecstatic sort of prophecy such as was known all over the ancient world, including trances, speaking in tongues and the like; such behaviour was considered inspired by the gods. But they did not do so again: the Hebrew can apparently also mean nor did they cease afterwards. The Latin Vulgate takes it in this sense (nec ultra cessaverunt) “Quite a difference!” [RCL].
26 Two men, Eldad and Medad, who had been numbered among the seventy but stayed in the camp received the spirit of prophecy anyway.
27. As soon as a young man sees them prophesying, he has to go an tell on them.
28. Joshua seeks to have them stopped, because they have not received authority, but [29] Moses asks Joshua whether he thinks the activities of other prophets will diminish his charisma, implying that their prophecy is genuine. The prayer, Would that all the Lord's people were prophets, is wonderfully fulfilled on the day of Pentecost (see Acts 2)

Psalm 104.25–35, 37

Psalm 104 is a hymn to God as creator. In this final section he psalmist expresses wonder and thanksgiving for the variety of creatures and God’s care for them. The refrain, Send forth your Spirit, O Lord, and renew the face of the earth, makes clear the reason that this selection has been chosen for Pentecost.

Acts 2.1–21

This reading narrates the events which we celebrate today.
1. Pentecost: The Feast of Weeks [Hebrew, Shavuot, see Exodus 34:22, Deuteronomy 16:10], celebrating the wheat harvest, was fifty days after the Feast of Unleavened Bread and Passover; hence the name Pentecost. From the second century AD the giving of the law to Moses was also celebrated as part of this feast. Leviticus 23:15-21 commands how this festival was to be celebrated. There would have been many pilgrims on the city, for the Feat of Weeks fell at a season of the year when travel by sea was safest, and was more largely attended than any of the other Feasts. There would have been many pilgrims on the city at this time than any of the other Feasts, for it was a season of the year when travel by sea was safest. They were all together: All may mean the Apostles, who are mentioned as appearing before the people in 2:14, but might also refer to the whole group of 150 disciples mentioned in 1:15. In one place: The traditional interpretation is that the Descent of the Holy Spirit took place in the Upper Room, or Cenacle, the place mentioned in 1.13. However, verse 2 refers to a ‘house’ and verse 5 suggests that there is space enough for a large crowd around it. It has been suggested that the room was one in the precincts of the Temple, where it was natural for such a crowd as is mentioned to be gathered at this feast. In the Greek version of Jeremiah 35.4 the word ‘house’ is in fact used for chambers in the Temple precincts.
2-3. Space does not allow us to discuss the amazing events in any detail. Perhaps we should note that the language used is figurative. There was a sound. It was not wind, but a sound as of a mighty wind. Something appeared. it was not fire , but like as of fire. It is not even clear just what ‘divided tongues’ should mean. But wind—remember this is the same word as ‘spirit’—and fire, were important in the Gospel (see Matt. 3.11, John 3.8) and in the Hebrew Scriptures.
4. Realizing that the promise had been fulfilled, they burst under one uncontrollable impulse into praise of God ! The other tongues here might seem to be ecstatic utterance, like the ‘prophesying’ in the first reading and like the gift of tongues discussed in 1 Corinthians 14:1-33. But the later events suggest something else.
5. At the sound like wind and the noise of praise crowd gathers. Note that these were all Jews: while the Gospel was later to be proclaimed throughout the whole world, it is the fulfilment of God’s promises to Israel that is the focus on this day.
7-11. It is not easy to state with certainty just what this miracle was; one should consult a good commentary on Acts for the variety of interpretations. Furneaux comments on this list of nations that it “presents numerous difficulties. It is made on no discoverable principle as regards either the order of enumeration or the inclusions and omissions. It is quite different in style from Luke’s work, and must be derived from some early authority. The strange inclusion of Judaea may be due to an error in the MSS., since Tertullian quotes the passage as Armenia and Cappadocia ; but the omission of such countries as Syria, Cilicia, and Cyprus, where Jews were numerous, is inexplicable. It is significant that, whereas the passage is adduced as evidence that the disciples at Pentecost spoke in foreign languages, it really lends no support whatever to that theory. It is a list of countries, not of languages ; and the Jews from those countries did not all speak different languages, but would all have understood Greek : would, indeed, have under stood Greek better than the native language of the country in which they lived.”
Nothing in the account of Peter’s speech (2.14-36 suggests that that was understood miraculously.
All that said, one essential meaning of the Pentecost event has become clear as the Gospel has been proclaimed throughout the world: the message of the Church overcomes the differences of language and all people can hear in their own tongues the great things of God in Jesus Christ. In this, according to many ancient interpreters, the curse of Babel has been undone (see Genesis 11.1-9).
I have been trying without much success to find a good map on-line to illustrate verses 9-11; so far the best is to be seen at http://bible-library.com/maps?bookid=44&chapter=2.
12-13. The miracle cannot be explained and this uncertainty prepares the Jews for Peter’s speech. So does the mocking suggestion that what was strange in this matter could be explained by too copious a use of wine at the opening of the festival.
14-21. This is the opening section of Peter’s address (14-36).
15. Nine o’clock, literally, ‘the third hour’.
16. The Prophet Joel: St Peter cites Joel 2:28-32. The text differs from the text of Joel. Acts has “In the last days” in place of afterwards (Joel 2.28). In Acts the prophecy more clearly refers to the end-time. It adds “they shall prophesy” in verse. 18. In verse 30 Acts has added “above”, “below” and “signs”.
Furneaux: “This is the earliest Christian apology, and its grand characteristic is power. Ye shall receive power, when the Holy Spirit hath come upon you, had been Christ s promise, and there is no delay in the fulfilment. Who can read the speech and not feel that, if the gift of Tongues was proof that the Spirit had come, the greater proof was in Peter’s words ? His life hitherto had shown no little inconsistency, not to say cowardice. Only seven weeks before he had disowned his Lord. But he had spent nine days in prayer and had received the Spirit, and we recall the Master’s words, It is not ye that speak, but the Spirit of your Father that speaketh in you (Matt. 10.20).”

The Holy Gospel according to St John (20.19–31)

This passage was read on the Second Sunday of Easter (May 1st 2011); it narrates the appearance of Jesus to his disciples on the evening of the first Easter, apparently the same event that is told in Luke 24:36ff. It is read today because it tells that Jesus breathed on the disciples and said Receive the Holy Spirit (v. 22), giving them his mission and the authority to forgive sins. Like the Pentecost event, this is a fulfilment of promise: “The Lord now fulfils the promise of the Baptist concerning him (1.33); He baptises His disciples, not in water which washes away stains, but in holy spirit—the energy of a holy life in obedience to God” [Temple].
From very early times commentators have struggled with the relation of this event to the coming of the Spirit in Acts 2. C. B. Moss wrote: “The special work of the Holy Ghost in the order of grace began at Pentecost (Acts 2:1). We find a foreshadowing of it in St. John 20:22.” It is interesting to note that here the words are literally not “receive the Holy Spirit” but “receive holy spirit” (though we should not make too much of capital letters: they did not exist at the time the Gospels were written); Temple commented: “What is bestowed is not the Divine Person Himself but the power and energy of which He is the source.”
One thing we ought to take from this Gospel reading today is the close link between the gift of the Spirit—or of the Spirit’s energy—and the sending of the disciples into the world to continue Christ’s work of reconciliation. That is the purpose for which we are called and empowered by the Spirit.
Another reason to read this passage today is that we remember that ecstatic and charismatic gifts such as we hear of in the readings from Numbers and Acts are not the only sign of the Spirit’s work. The turning of hearts to God, which may be a quiet and gentle process, is also the work of renewal by God’s Spirit.
But that is all the time we have for writing notes this week.

Calendar
June 2011

12 B THE DAY OF PENTECOST or WHITSUNDAY

13 c Feria
14 d Feria
15 e Feria
16 f Commemoration of Joseph Butler, Bishop of Durham, 175217 g Feria
18 A Memorial of Bernard Mizeki, Catechist in Rhodesia, Martyr, 1896: Eve of Trinity Sunday
19 B THE FIRST SUNDAY AFTER PENTECOST: TRINITY SUNDAY